It is said 'Ignorance is bliss." Why? Because a fool
is ignorant of the infinitude of knowledge and his own
pettiness. But a truly learned person deeply realizes that 'the more I know, the more I know that 1 don't know.' This was the case with Swami Vivekananda too. For. although among
Sri Ramakrishna's disciples he had understood his Master's greatness best, he was all the more amazed at its unfathomable depth.
Once
Girish Chandra Ghosh asked Swami Vivekananda to write a
biography of Sri Ramakrishna. For. who could
have understood the Great Master better
than he? But Swamiji declined. He said
that Sri Ramakrishna was very great and that
he had not understood even a fraction of that greatness. II he tried to write a biography, he might fail like a person, who. in trying to mould an
image of Shiva, landed up making a monkey!
The formless, infinite Brahman is beyond the grasp of mind and speech. When this Divine Essence incarnates in a human form, the problem is not solved. Such a human form becomes an abode of contradictions—of divinity and humanity, of perfections and imperfections, of limit-lessness and limitations—and confuses and dazzles those who try to understand him. While many might be able to understand the human excellences and imperfections of such a dual personality, spiritually evolved souls alone can fathom the depths of the divinity of an incarnation, that too only to the extent that they themselves have advanced spiritually. Hence, although Swami Vivekananda had expressed his inability
to write a
biography of Sri Ramakrishna, there is no doubt that there
was none among his brother disciples
who had understood Sri Ramakrishna
better than he. We need not feel
sorry, however, that Swamiji did not
write such a biography. For.
whatever Swamiji has said is nothing but a commentary on the life and teachings of Sri Ramakrishna. Swamiji considered Sri Ramakrishna more an embodiment of
spiritual ideals and less a
personality, and these are what he preached.
Besides, Swamiji
has composed a numbers of exquisite hymns and poems in praise of Sri Ramakrishna in which he has summarized, as it were, his reading of Sri Ramakrishna. These profound hymns, apart from highlighting Swamiji's deep devotion to Sri Ramakrishna. give us a clue to understanding the divine personality of Sri Ramakrishna. In one of the hymns Swamiji has described Sri Ramakrishna as: shakti-samudra-samuttha-tarangam—'a wave arising out of the ocean of (divine) energy.' Let
us try to understand the profound
significance of this epithet.
II
Ocean and sky are often
used as symbols of Brahman to
illustrate Its infinitude. Acharya Shankara,
in one of his
hymns, has compared the Lord to
an ocean and the individual souls to
waves:
It is the waves that
merge into the ocean and not the ocean into the
waves. So. verily. O Lord, when all
differences are removed, it is I that
become absorbed in Thee and not Thou in
me.1
Sri Ramakrishna too was
fond of giving the illustration of the ocean to explain the phenomenon of incarnation.
Satchidananda is like an
endless expanse of water. The water of
the ocean in cold regions freezes into
blocks of ice. Similarly, through the cooling
influence of divine love. Satchidananda
assumes forms for the sake of the bhaktas.2
Swami Vivekananda too uses the allegory of the ocean for the Infinite, Formless Reality. When one of his disciples expressed an apprehension of losing one's individuality on the attainment of supreme knowledge,
he said that this fear was something like
the fear of a drop losing its individuality
on merging in the ocean. In one of
his highly mystical poems, Swamiji described
Brahman, the Absolute Formless Reality
beyond name and form as an 'Ocean of
desire limitless'.
One Mass devoid of form.
name and colour,
Timeless, devoid of time,
past and future,
Spaceless, voiceless,
boundless.
Devoid of all
Where rests hushed even
speech of negation.
In that ocean of desire
limitless... 3
In the epithet which we have chosen for our discussion here, he has extended the analogy further by qualifying the ocean as an ocean of power or shakti. This is profoundly significant. Although water is the source of steam energy and of dynamic energy which produces electricity, ocean, a vast mass of water, does not appear to possess any energy. But it does have a power of resistance, to
break which powerful ship-engines are
needed, which make their way by
cutting through its surface. Besides, when the ocean breaks into high tidal waves during a cyclone, it causes extensive destruction. Similarly, although Brahman is formless and attributeless, the universe is created out of it. rests in it and gets
dissolved into it. In the poem quoted above. Swamiji has extended the simile as
follows:
In that ocean of desire limitless,
Appear shining waves, countless, infinite.
Oh, of what power manifold they are,
Of what forms myriads, of what repose,
Of what movements varied who can reckon?4
In other words, Brahman, though formless, has a power, which the Advaita Vedantins
call Maya. The two are inseparable like fire and its power of burning. An incarnation is a manifestation of both: of Brahman
Consciousness as well as power. There is great manifestation of Sat-chit-ananda as well as shakti in Him. Indeed, it will be more appropriate to say that an avatar
is an incarnation of divine power.
Now. let us extend the
analogy a little further. What makes the ocean break into
waves? Wind. Meteorologists tell us that when
due to the sun's heat, the land near the ocean gets heated, a
depression is produced causing cool winds to blow from the surface of the ocean towards the heated land.
This is the genesis of cyclones and high tidal waves. A
similar phenomenon takes place in the cosmic spiritual realm too. The heat of suffering humanity scorched
by the fire of worldliness compels the cool wind of divine
compassion to flow towards it. This, in turn, causes a huge tidal wave of an avatar to rise on the ocean of
Brahman. A poet-saint aptly describes this phenomenon in the
advent of Sri Ramakrishna as follows:
On the Formless ocean (of Brahman)
A wave of Divine sport arose
(Sri Ramakrishna).
Due to the cool wind of compassion
The timeless (Brahman)
Without beginning and end
One with the Infinite,
Assumed a human form out of Maya.
Ill
Let
us now try to fathom the various types of divine powers which an avatar might
possess. There are various types of energies: electrical,
thermal, atomic, etc Then we also talk of potential energy and
kinetic energy in physics. We also understand
physical strength which is measured in terms of horse-power.
The word 'power' is often used to denote certain mental capabilities
like will-power, power of concentration,
power of endurance, patience and
forbearance, etc. A large number of amazing
yogic powers acquired through concentration
of mind on specific objects and ideas
are described in Patanjali's Yoga Sutras.
These psychic powers can either be used
or misused.
It is obvious that mental
strength is superior to mere physical strength. Even higher
than this is moral and spiritual strength. A physically
strong but mentally weak person would remain miserable. A wrestler, for example, may be a slave of a woman.
Similarly, a morally weak military officer might succumb to
the temptation of woman and gold and give away military secrets. That is why a person who conquers the
inner foes like lust, greed and anger is called a mahavira, a
great conqueror. According to Swami Vivekananda the power of endurance is superior to the power to strike.
To desist from striking back even when one has the power to
do so is the sign of greater strength. Women are physically weaker than men but have a greater power of
forbearance. How many men can rear a child with the patience
and forbearance that women exhibit?
This brings us to another
classification of strength or power: sattvika,
rajasika and tamasika. These three are
generally associated with preservation, creation and destruction respectively. According to
Hindu mythology, Brahma is the God of creation with a
preponderance of rajasika shakti, Vishnu preserves with the help of sattvika shakti and Rudra destroys with the help of tamasika shakti. These three processes
and the play of these three shaktis is
going on throughout the world at every level
continuously. Although all the three shaktis are indispensable for the cosmic
play, sattvika shakti is considered superior to the other two. This is
understandable too. It is difficult to create something; still more difficult to preserve and
sustain, and easiest to destroy. A building can be built in
a few months with the help of money, men and material. It can be destroyed in no time with the help of dynamite.
And if it is not taken care of every day, it is bound to tumble down gradually. The day-to-day maintenance consumes
much time and energy. The same applies to a human being or a society.
Let us now study the divine power which manifests through the divine incarnations
in the context of the above classification. In the Hindu epics and Puranas we find an interesting gradation of the
manifestation of divine power of incarnations
from tamasic to sattvika power. In the
Nrisimha avatar, the Lion-man incarnation, the divine power manifested
mainly for the killing of the demon, Hiranyakashipu. Parashurama also was
engaged mostly in the act of killing the kshatriyas—
a tamasika manifestation of divine power. Rama
and Krishna too wielded weapons and destroyed the wicked.
But in both, there was enough play of softer sentiments, love and compassion. The Buddha did not kill anyone.
But he could not help denouncing the Vedic sacrifices. But Sri Ramakrishna did not do even that. He did not
denounce anyone, did not find fault with any religious sect
or practice, leave aside killing or hurting anyone. He even went to the extent of accepting even the prevalent
religious superstitions. He tried to raise everyone from wherever he or she
was, however degraded or evil he or she might have appeared. According to the Gita. one of the functions of an incarnation is the destruction of the wicked—vinashaya
cha dushkritam. However, in case
of Sri Ramakrishna, it was 'transformation
of the wicked'—dushtaprajayah parivartanaya. In Sri Ramakrishna the manifestation of divine power was wholly sattvika.
IV
We all know that Sri
Ramakrishna had a frail, delicate physique. During exuberance
of spiritual emotion he used to become
unsteady and had to be supported. But
what tremendous mental strength he had!
He did not sleep for six long years, and remained in samadhi for six months at a stretch. He undertook a number
of spiritual disciplines one after
the other, each one of which required
stupendous perseverance, determination and dedication. Since he.had such a perfect mastery over his mind, he could
exercise an equal amount of control over tne minds of others. His mind was his obedient servant rather than the opposite which is the case with others. Sri Ramakrishna was, as it were, the sovereign monarch*of the mental realm.
Sri Ramakrishna also had a number of psychic powers. He could travel in his subtle body from one place to the other. He had often appeared before Narendranath in
his study even while being physically present
at Dakshineswar. To read the thoughts
of others, nay, to know even the deep
subconscious workings of the minds of
the people who came to him was child's play
for him. He could also know the past and future of his disciples, and
often made predictions. He also had animadi
ashta siddhis—the eightfold psychic powers, described in the yoga sutras, though he never made use of them, for he disliked them and considered them a hindrance to spiritual life. He had command over the celestial beings, ghosts and the animal kingdom. He once commanded a poisonous snake to leave the Cossipore garden housed where
his young disciples were planning to have a
picnic. It is also on record that he commanded
a demigod not to harm Swami Yogananda
when he once fell seriously ill after
Sri Ramakrishna's passing away. He
once cured a person suffering from leucoderma, himself suffering
physical pain instead.
While these miraculous
feats might be considered an evidence
of the divine shakti in Sri Ramakrishna, there is something more important to which Swami Vivekananda and Swami Saradananda have drawn our attention. It is not a very difficult matter', said Swami
Vivekananda. 'to bring under control the material powers and to flaunt a
miracle; but I do not find a more marvellous miracle than the way this mad Brahmin' (Sri Ramakrishna) used to handle
human minds like lumps of clay. breaking,
moulding and remoulding them at ease and filling them with new ideas by
a mere touch.5
Swami
Vijnanananda, one of Sri Ramakrishna's disciples
has described one of his interesting
encounters with Sri Ramakrishna. which
clearly shows the spiritual power which the
latter possessed:
As I stood up to go. he
asked. 'Can you wrestle? Come, let me
see how well you wrestle!' Sri
Ramakrishna came closer, smiling. He caught hold
of my arms and began to shove me, but I was a strong, muscular young man and I pushed him back to the wall. He was still smiling and holding me with a strong grip. Gradually I felt a sort of electric current coming out of his hands and entering into me. That touch
made me completely helpless. I lost all
my physical strength. I went into ecstasy and the hair of my body stood
on end. Releasing me, the Master said with a smile. "Well, you are the winner.' With those words, he sat down on
his cot again. I was speechless. Wave after wave of bliss engulfed mv whole being. I was pondering the
fact that the Master had not won *^ physically but his
spiritual power had completely subdued me.6
Swami Saradananda has called this divine
power Guru shakti.
Sri Ramakrishna had, in
fact become a great instrument of the Universal I, or the
Divine Mother in manifesting the divine power,
only because he could completely give up the unripe or
the limited I. In the analogy of the ocean which we have accepted for our analysis, Sri Ramakrishna did
not identify himself with the 'wave' but with
the vast ocean and its unfathomable power. With the help of this divine power, he could at will 'remove so much of the impurity
of one's mind as to make one feel immediately an undreamt
of concentration of mind, purity and bliss and induce in one a sense of fulfilment in life and a mood of
absolute self surrender...'7 Indeed, like the mythical wish-fulfilling tree, he could bestow
any gift on a devotee. Although he did this often throughout his life, he did
so in particular on 1st January 1886. On that day he
transmitted spirituality and awakened the dormant
spiritual power in tire devotees by his mere touch. There are a number of instances where Sri Ramakrishna
removed the strong mental resistance of persons who
argued and opposed his views by a mere touch, and infused newer and healthier liberal ideas.
V
Let us look back at the simile of the
ocean and the waves.
The ocean stands for the Satchidananda Brahman, the tiny waves
for the ordinary beings {jivas) and a giant wave for
the incarnation. Sri Ramakrishna could, at will live at any of the
three levels. Sometimes he considered himself an ordinary individual—a
small insignificant wave. In this mood he acted like a helpless
child or a devotee of the Divine Mother, and did not like to be called guru,
master or father. Then there were occasions when he merged into
samadhi and became one with the ocean of Satchidananda.
Finally, out of compassion for creatures, he assumed at will the form of a
mighty tidal wave of an incarnation and manifested the divine guru
shakti for the spiritual good of humanity.
Ordinary people like us
dwell only on the plane of waves—as helpless creatures, jivas. A rare few among these jivas, after a great deal of sadhana, birth after birth, are
able to merge their wave-form into the ocean of
Satchidananda and become one with It. We cannot assume the form of a tidal wave. But we can do one thing: We can
get associated with the high tidal wave of an
incarnation and can become recipients of the divine shakti.
The divine shakti which
manifested through Sri Ramakrishna did not disappear with the disappearance of his body. It is still
active, inspiring guiding and helping all spiritual aspirants
towards the goal supreme. Let us be blessed by uniting ourselves with it.
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References
1.
Vishnushatpadi Stotra. 3.
2. Gospel, p. 217.
3. CW-. Vol.4, p.
498.
4. Ibid.,
5. GM., Vol.1, p. 435.
6. Swarai Chetanananda, God
Lived with Them.
Vedanta Society of St. Louis. USA. 1997. p.
591.
7. GM. Vol.1, p. 438.
